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1 



SUNSHINE THOUGHTS 



FOR GLOOMY HOURS 



Prose and Verse 



BY 



GEO. H. CHANCE, D. D. S., M. D 



J. K. Gill Co., Publishers, 
Portland, Oregon, 






LIBRARY of CONGRESS 

Two Copies Received 

APR 14 1904 

Copyrlfflit Entry 

CLASS ^^ XXc. No. 

5 a ^ 7 ^ 

COPY B 



Copyright, 1904, 

BY 

Geo. H. Chance. 



INTRODUCTION. 

Bailey has said — 

*We do not make our thoughts; they grow in us 
Like grain in wood." 

And the thoughts presented in this Httle 
volume, in their pleasing dress of limpid verse, 
show indeed the life grain of the writer, rec- 
ognizable by all his friends and associates. An 
optimist is one of the world's treasures. The 
man whose eyes are always towards the East, 
whose joy of being is new born with every ris- 
ing sun, who sings to the world, "behold the 
glory," is injecting into the heart that listens 
some of the sunshine which radiates within his 
own. Cloudy days come to many of us, even 
when the skies are blue. Sometimes we find 
the sunshine without all powerless to overcome 
the gloom; 'tis then the sunshine within, that 
which we can evolve from our own natures, 
may prove its force. 



Dr. Chance has given us something to ab- 
sorb for such emergency. He resolutely turns 
from trouble; the world is bright and beauti- 
ful and hopeful : and though grief and sorrow 
may like threading streams flow through it, 
yet they, in the light of the rising sun, are 
beautiful and hopeful, too. When we think 
of the author as a busy professional man, whose 
mind moves in beauty while his hand works to 
relieve, we may conclude that he not only has 
the esteem of those who know him, but he also 
sets an example in his own life of the cheer 
his words would give us. This little book is 
the author himself, as his friends know him — 
reverent, patriotic, human, brotherly, and full 
of common sense. 

D. SOLIS COHEN. 



* ^ 



PREFACE. 

It is hoped that in the perusal of "Sunshine 
Thoughts" the reader may find that which in a 
certain sense will fit into some phase of his own 
life, and which will assist him to dispel the 
gloom that unbidden comes, and from which 
none are exempt. "The Old Book'' tells us 
that "Man is born to trouble as the sparks fly 
upward,'' and while this is true and that we 
ought therefore gracefully to submit to the in- 
evitable, it does not follow that we need to 
dwell in the gloom or to assume that we our- 
selves are the most afflicted of mortals. But 
is it not true that much of the gloom which 
overshadows our lives is of our own self- 
imposing? — brought about by a narrow sel- 
fishness, producing in us a sort of mental and 
moral strabismus, so twisting and warping our 
vision that we see the things we term troubles 
not as they really are, but as our distorted 



vision imagines them to be? Is it not better 
for us to take a broader and therefore a clearer 
view of this life than most of us do, and soar 
for awhile above the clouds, and thus get a lit- 
tle more sunshine into our souls? On our 
journey to what we all hope will prove to be 
the larger and the better life we pass this way 
but once; let us, then, keep our eyes for the 
bright spots in the landscape, for the fruits, the 
birds and the flowers, and avoid in all possible 
ways the poisonous swamps of pessimism. 

THE AUTHOR. 



9 9 



PATRIOTIC 



'^OLD GLORY.'^ 

To refresh the reader's memory, it will be 
sufficient to say that during colonial and revo- 
lutionary times in this country there were flags 
and flags, but "Old Glory'' had its birth when, 
on the 14th of June, 1777, acting upon the re- 
port of the national flag committee previously 
appointed, the congress of the United States 
of America, ''Resolved that the flag of the thir- 
teen United States be thirteen stripes, alternate 
red and white; that the Union be thirteen stars 
(white) in a blue field, representing a new con- 
stellation," and were thus explained: 'The 
red tells of the blood shed by our forefathers 
for their country; the blue of the heavens and 
their protection, and the stars represent a new 
constellation of states." The first flag follow- 
ing this design was made by Mrs. John Ross, 
of 239 Arch street, Philadelphia. Again, on 
April 4, 18 1 8, the congress of the United States 

11 



enacted the following: "That from and after 
the Fourth of July next the flag of the United 
States be thirteen horizontal stripes, alternate 
red and white; that the Union have twenty 
stars (white) in the blue field; that on the ad- 
mission of every new state to the Union one 
star be added to union of the flag, and that 
such addition shall take effect on the Fourth 
of July next succeeding such admission. The 
width of the flag should be two-thirds of its 
length, the blue field should be one-third the 
length of the flag and cover the width of seven 
stripes; of the thirteen stripes seven are red, 
the stars corresponding to the number of states 
in the Union." Thus it will be seen that no 
change in the flag has been made, except that 
a star be added to the flag whenever a new 
state is admitted into the Union. 



^ ^ 



12 



"OLD GLORY." 

Dedicated and subscribed by the author to 
every lover of The Flag. 

All hail! to "Old Glory," "the Flag of the 

Free," 
The Flag of all flags, on the land or the sea, 
The Flag of our Fathers, untarnished and 

bright. 
The Flag of our Country, we hail with delight. 

Designed was "Old Glory" in council above. 
By commission divine, inspired by love. 
Emblem of freedom, to us it is given 
To guard well our Flag, let down out of 
heaven. 

Its Stars are a type of our country's "Big 

Soul," 
Each Star as a unit, but part of the whole. 

13 



Its Red means the fire through which we have 

passed, 
Our freedom to save from dread tyranny's 

blast. 

The Stripes are the scars of victories won, 
Of wounds that are healed, and the good that 

has come; 
Whilst Truth, in its beauty, shines out through 

the Blue. 
Thus READS our ''Old Glory" for me and for 

you. 

God bless thee, old Flag, may we ever be true 
To the Stars and the Stripes, the Red, White 

and Blue, 
Upholding, defending, where'er we may be. 
The Flag of our country, the Flag of the free. 



* * 



14 



The following two pieces were suggested 
to the writer by the events growing out of the 
Spanish-American war, the exciting cause of 
which was the blowing up of the United States 
battleship Maine in the harbor of Havana on 
the night of February 15, 1898, resulting in 
the sinking of the vessel and loss of the lives 
of 266 officers, sailors and marines of the 
United States navy. 

"266." 

"When freedom, from her mountain height. 
Unfurled her standard to the air. 

She tore the azure robe of night 
And set the stars of glory there.'' 

That standard still, with glory's stars. 

Floats o'er our freedom land, 
But Cuba's cry and Cuba's scars 

Call loud for helping hand, 

16 



To drive the Spaniards from their soil, 
That Cubans may have peace, 

No longer rob them, when they toil. 
That starving there shall cease. 

They ask us that "Antilles gem," 

So long a funeral pile, 
And longer yet a Spanish pen, 

Shall cease on Cuba's Isle. 

"Commercial Nation" we may be, 

But we obey the call. 
Uniting force on land and sea 

To haste oppression's fall. 

And whilst we differ in our views 

In what pertains to home. 
In voting "millions for defense," 

We all agree as one. 

The "Blue and Gray" will lead the van. 

For buried is the past, 
And Spanish rule must change its plan — 

Yield Cuba up at last. 



No longer Cuba now for Spain, 

Assassins of the night ; 
The "Butcher" Weyler and the Maine, 

Give ample cause for fight. 

Two sixty-six and warship Maine 

Will hold us to the right, 
Till wretched Spain with all her train 

Shall bid the West good-night. 

April 23, 1898. 



» 9 



17 



CERVERA. 

Cervera heard his country's call, 

Obeyed the summons, fought for Spain; 

"The noblest Roman of them all," 
Not such as he blew up the Maine. 

Sons of Freedom, give him welcome! 

Treat him as an honored guest; 
Show him that with .freeman's valor, 

No malice lurks within the breast! 

Sons of Freedom, give him welcome! 

For Hobson's men he raised his voice, 
A foeman brave, and now our guest, 

A prince of foes, and Hobson's choice. 

August, 1898. 



18 



FADS, FACTS AND 
FANCIES 



FADS. 

**A11 the world's a stage. * * 
Man in his time plays many parts." 

Fads with man will never cease — 
Fads in war and Fads in peace, 
Fads at sea and Fads on land, 
Fads galore to beat the band. 

Fads in office, Fads in trade. 
Flowery Fads which never fade, 
Fads for henchmen, Fads for tools. 
Fads for knaves, and Fads for fools. 

Fads in strikers. Fads in pools, 
Fads in which disorder rules, 
Fads in steel and Fads in coal, 
Fads that seldom seek the goal. 

Fads in church and Fads in state, 
Mourning Fads for those we hate, 
Fads in sick-room. Fads in nurse. 
Fads in doctor. Fads for purse. 

19 



Fads in wills, which go astray; 
Fads before we turn to clay ; 
Fads that come through strenuous toil, 
Fads which lawyers try to spoil. 

Fads in preacher, Fads for pew. 
Fads which some just now eschew; 
Fads in dames and Fads in dads — 
Eddy Fads and Dowie Fads. 

Fads in kitchen, Fads in maid, 
Fads in parlor, primp and staid ; 
Fads in courtship, wedded life. 
Fads in husband, Fads in wife. 

Fads in ''kids," both girls and boys; 
Fads in playmates. Fads in toys ; 
Fads in dress, and Fads in foods, 
Fads in temper. Fads in moods. 

Fads in palace. Fads in hut ; 
Fads that keep some in the rut ; 
Fads you can not drive away ; 
Fads are here and here to stay. 



20 



THE SUMMER OF '93. 



In times of depression when things look awry^ 
The barometer low with no rift in the sky, 
While you study the cause, note effects of the 

storm. 
Just hold your head level and keep your heart 

warm. 

The days will grow brighter; of this there's 

no doubt; 
There are forces at work to bring it about. 
The worst is soon over, no need for alarm. 
Then hold your head level and keep your heart 

warm. 

Stop your grieving, repining, and go on your 

way; 
Do the best that you can, though dark seems 

the day ; 

21 



Don't brood o'er your troubles, 'twill do you 

much harm, 
But hold your head level and keep your heart 

warm. 

Thus helping your neighbor to carry his load, 
Your burden will lighten, make smoother life's 

road. 
With hope for your anchor in calm and in 

storm. 
Your head will stay level and your heart will 

keep warm. 



* ^ 



22 



A. J. MURPHY. 

The subject of the following lines was one 
of the unfortunates caught in the terrible bliz- 
zard of January, 1888, which swept over the 
states of Nebraska, the Dakotas, and the Prov- 
ince of Manitoba. Mr. Murphy was on his 
way to his brother's farm, near Elkhorn, Man- 
itoba, when overtaken by the storm, and was 
out in it thirty-six hours before he was able to 
reach any kind of shelter, in consequence of 
which his limbs and arms were so badly frozen 
that, in order to save his life, his hands and his 
feet had to be amputated. He was at that time 
a young man of 21. Of late years he has been 
giving public exhibitions, using artificial feet 
and hands, and showing to others what a man 
can do under adverse circumstances if he tries. 
Here is what he says of himself : "For seven 
years after I met with my misfortune I had to 
be fed and cared for like a child, but for a long 

23 



time I have been able to feed and care for my- 
self. The reason that I place myself on exhi- 
bition is that so many people have asked me 
how I fed myself, how I clothed myself, etc. 
I therefore came to the conclusion that as I was 
somewhat of a novelty in the minds of many 
people I would make a public exhibition of 
myself and thus make it an occupation whereby 
I might gain a livelihood without being a bur- 
den to my relatives, and at the same time, by 
example, teach others that though unfortunate 
in some things, a man need not despair if he 
will only make the best of his circumstances 
and conditions." 

Mr. Murphy is able to walk, get on and off 
street cars, etc., without the aid of crutch or 
cane, and in his way is a remarkable home mis- 
sionary, * 'going about doing good." 



24 



Lost feet, lost hands, may be no ban ; 
'Tis heart and brains that make a man. 
If heart be right and mind be clear, 
No room for doubt, nor cause for fear. 

With trust in God he whimpers not. 
Nor liquors drink to mar and blot ; 
His brain is clear, his heart is free, 
His hearing good, with eyes to see. 

He can not work, as some may do ; 
May what he's lost encourage you; 
But he can talk to men of sense, 
And this he does to earn his pence. 

His mission now is helping those 
Whose hands and feet were never froze. 
His talk will stop when God says ''Come, 
Come higher up; thy work is done." 

The halt, the lame, the grave, the gay. 
With all on earth, will pass away; 
The good and great, the base and vile, 
Whilst others come to stay awhile. 

25 



Then do your best while here you stay; 
Fill some sad heart with hope to-day; 
Have faith in God, learn in His school ; 
Laugh, love, and live the Golden Rule. 



^ 9 



26 



FANCIES. 



"Vanity of vanities/' saith the preacher, **all 
is vanity/' "The days of our years are three- 
score years and ten, and if by reason of strength 
they be fourscore years, yet is their strength, 
labor and sorrow, for it is soon cut off and 
we fly away/' 



Childhood Fancies. 

Fancies flitting through the brain. 
Fancies both of joy and pain; 
Fancies in the dark of night ; 
Brighter fancies in the light ; 
Fancies in the summer's prime; 
Fancies at the Christmas time — 

Smiles and tears and joy and pain. 

27 



Manhood Fancies. 

Fancies flitting through the brain; 
Sordid fancies, thoughts of gain ; 
Fancies in the dreams of night ; 
Noonday fancies in the hght; 
Fancies in the walks of hfe; 
Fancies in the world of strife — 

Sordid fancies, all for gain. 

Dotage Fancies. 

Fancies flitting through the brain ; 
Childish fancies back again ; 
Loss of hearing, trembling voice; 
Old-time fancies now his choice; 
Mumbles on with bated breath ; 
Childish now till hushed in death — 

Fancies done with heart and brain. 



^ ^ 



28 



FRATERNAL 



FREEMASONRY. 
A Sketch of its History. 

While to a certain extent Masonic histo- 
rians are in doubt as to the origin of Free- 
masonry, many of the best authorities believe 
it to have been coexistent with the religious 
mysteries of the ancient world, and later to 
have been connected with the architects of Tyre, 
who under the name of the "Dionysaic Frater- 
nity,'' constituted an association of builders, 
exclusively engaged in the construction of tem- 
ples and theaters in Asia Minor, and who used 
certain secret signs and passwords as modes of 
recognition and for self-protection. 

Dropping several links in the historical Ma- 
sonic chain, we come to the time when the 
great Gothic cathedrals of Europe, as well as 
other important buildings of the Middle Ages, 
were erected by companies of builders also hav- 

31 



ing their secret signs, passwords, etc. In Italy 
these organizations were known as ''Colleges of 
Architects," in France as 'Tree corporations," 
and in England as "Free Masons." In the 
tenth century these "Free Masons" received 
the special protection of King Athelstane, 
who gave them a charter to hold assemblies and 
to frame the necessary laws for their own gov- 
ernment. Accordingly, in the year 926, they 
met at the City of York, England, and there 
adopted, under the title of the "Gothic consti- 
tutions," rules and regulations for government 
of the fraternity. In the early part of the 
twelfth century, descendants of these Free Ma- 
sons are found in Scotland, who, among other 
edifices, erected the Abbey of Kilwinning, 
which section afterwards became the cradle of 
"Scottish Freemasonry." In 1275, in the City 
of Strassburg, Germany, a body of Masons and 
Architects, who were at the time engaged in 
the erection of the Strassburg Cathedral, held a 
fraternal convention, and in imitation of their 
English brethren, assumed the name of "Free 



32 



Masons/' taking the obligations of fidelity and 
obedience to the laws and regulations of the 
order. 

It may be stated at this point that from an 
early period in the history of the craft, promi- 
nent persons, though not "operative Masons," 
were from time to time admitted into the order. 
Especially was this true in the case of Ecclesi- 
astics, who were anxious to direct the erection 
of their churches and monasteries, as well as to 
manage the expenses appertaining thereto. "^ * 

The final transition from the operative to 
the speculative in Freemasonry was fully ac- 
complished in the eighteenth century, in the 
reign of Queen x\nne of England, when a regu- 
lation was adopted by the fraternity, which 
provided "That the privileges of Freemasonry 
should no longer be restricted to operative Ma- 
sons, but extend to men of various professions, 
provided they were approved and regularly in- 
itiated into the order." From that time on 
what is known as speculative Masonry, or what 

33 



may be aptly termed the educational, has been 
in control of the order throughout the world, 
only using the tools of operative Masons as 
symbols to teach reverence for the Creator, sub- 
ordination to civil governments, "Truth, Mor- 
ality, and Brotherly Love." Its code of morals, 
and its guide as a rule of faith and practice, is 
the ''Holy Bible" and "Square and Compass." 

Masonry admits no one knowingly who 
does not subscribe to a belief in the Deity, "The 
Grand Architect of the Universe," but pro- 
scribes none of good moral character, on ac- 
count of differences in religious or political 
opinions. 



9 9 



34 



THE MASONIC LODGE. 

In our retreat, where brothers meet 
Whilst honoring God, our Maker, 

We teach no creeds, for most are weeds 
In gardens of "God's Acre." 

Here learn we how to "speed the plow'' 
In bettering man's condition ; 

To crush foul seeds by kindly deeds. 
That is our only mission. 

No caste is here to dread or fear. 
From worth we seek addition, 

To learn the art to do one's part 
By contact and attrition. 

Oh, speed the day when love shall sway 
Man's conduct to his brother ; 

When law and love join heart and head 
In dealing with each other. 

35 



Then man will need no priestly creed 
To hold him in subjection; 

His inner sight will see the light 
Which makes man God's reflection. 



9 9 



36 



A TRIBUTE TO 

ALBERT PIKE 33° 

GRAND COMMANDER 

Supreme Council, 33 Degree, Anc". and Ace. .'. 

Scottish Rite for the Southern Jurisdiction, 

U.S.A. from 1859 to 1891 

Bom Dec. 29, 1 809 Died April 2, 1 89 1 



ALBERT PIKE. 

A genial man, a scholar ripe, 

Who loved his friends and smoked his pipe ; 

Who, with his books, his birds, his flowers. 

Enjoyed this life, but used his powers 

Diffusing light, expounding truth. 

Refreshing age, instructing youth. 

He was a man of strong physique, 

And through his eyes his soul would speak, 

As from his lips, in language choice, 

His w^ords would flow in full, clear voice. 

As river smooth but current deep. 

And men were charmed to hear him speak. 

Deep-read was he in ancient lore 

And mighty kingdoms now no more ; 

Historic threads he oft would trace 

To show from whence has sprung our race ; 

His faith would then the future span, 

And paint for us the coming man. 

38 



He saw, in vision clear as day, 

When right, not might, shall hold the sway; 

No man-made creed enslave the soul. 

But truth and love be in control; 

When Jew and Gentile shall agree 

The Christ of Calvary set souls free. 



The creeds and dogmas framed by man 
To mould all souls to one poor plan 
Were naught to him, could not control 
His lofty spirit, genVous soul. 
Prove your high faith by noble deed — 
This was his practice and his creed. 



Some truth he found in all men's creeds, 
But not enough for human needs ; 
Creeds of the present and the past 
He studied long, 'till at the last 
The Book of Books gave him the key 
To solve the ancient mystery. 

39 



By Three Great Lights'^ he did retrace 
The Father's love to all the race ; 
That love to God and human kind 
Clears up the conscience, frees the mind; 
That faith and hope to man is given 
To guide the soul to bliss and Heaven — 



From all man-worship he was free, 

To God alone he'd bend the knee; 

'Twas in that **Sermon on the Mount" 

He saw man's need, straight from that fount: 

Ignoring Rabbi, Mosque, and Pope, 

He drew his love, his faith, his hope. 



To look for life beyond the grave 
His intuitions impulse gave ; 
Sustained by reason, that great gift 
To man on earth, that he might sift 
The bad from good, the false from true, 
As man unwarped by vice may do. 

40 



That life he's found — ^the house of clay- 
He used on earth falls to decay ; 
Whilst he now lives where there's no gloom 
To mar that life beyond the tomb; 
No gloom is there, naught to control 
The loving sunshine in his soul. 

In shadow we, now Pike is gone ; 
His work on earth for aye is done; 
If faults he had let mortal men 
Assail him not ; no voice or pen 
Can now defame that warrior bright 
Who e'er poised lance for truth and right. 

The conflict still is on, as when 
Pike waged the war with voice and pen ; 
Light up man's conscience was the thought 
That urged Pike on, for which he fought; 
Be we thus urged, keep bright the light. 
And Pike shall live in Scottish Rite. 

— Geo. H. Chance J jjrf^ 
* Holy Bible, Square and Compass. 

41 



AN ALLEGORY. 

(Oriental in construction, but local in applica- 
tion. Read by a Portland Shriner at a 
Seattle Shriners' banquet.) 

Portland, Oregon, the metropolis of the Pa- 
cific Northwest, and the site of the Lewis and 
Clark Centennial Exposition in 1905, is one 
of the most picturesque cities in America, sit- 
uated as it is between the Coast and Cascade 
ranges of mountains, upon the east and west 
banks of the Willamette (pronounced "Wil- 
am-et") river, twelve miles south of its junc- 
tion with the ^^lordly Columbia,'^ and, in round 
figures 120 miles by river east of the Pacific 
ocean, 700 miles north from San Francisco, Cal., 
150 miles south from Tacoma, and 190 miles 
south from Seattle, the two latter named cities 
being about 40 miles apart, on the waters of 
Puget Sound, State of Washington, rivals of 

42 



each other, but uniting in a fairly healthy 
rivalry against Portland, just enough to keep 
Portlanders awake to their interests. It may also 
be stated as a fact well known to Pacific Coast- 
ers, that the residents of the rival cities on 
Puget Sound — Seattle, *^the Queen City,'' and 
Tacoma, ''the City of Destiny,'' — have for 
years quarreled over the name by which the 
grand old mountain which may be seen from 
either city on a clear day should be designated, 
the Seattleites holding to the official name 
"'Mount Rainier," while the Tacomans claim 
that the name given to the mountain by the In- 
dians was "Mount Tacoma," and it should be 
known as such, and not Mount Rainier. It is 
therefore kindly suggested to the tourist from 
east of the Rocky mountains that when in Ta- 
coma and speaking of the mountain, he call it 
"Tacoma," but when in Seattle say "Mount 
Rainier," as in either case it may save giving 
offense, if nothing worse, to two highly sensi- 
tive peoples. For the information of the reader 
it may be stated that the "Ancient Arabic Or- 

43 



der of the Mystic Shrine" is a social organiza- 
tion, composed of members selected from the 
higher Masonic bodies and known to each other 
as "Nobles of the Mystic Shrine." 

Illustrious Nobles, Arabic Shriners, 
Alchemists all — Masonic refiners, 
■ Tis often a question on occasions like this, 
What a Noble should say, and not say it amiss ; 
So not much shall I say, but will give you my 

best 
Solid chunks of thought-food, well seasoned 

with jest. 

I might speak of our Nobles; but that would 

be folly. 
You know them so well, and well know they 

are jolly; 
No greater Alchemists than these can be found, 
Though the palm they now yield to you on the 

Sound 
Since "Destiny's" Nobles are booming to-day, 
But when busted's the boom^ come to Portland 

and stay. 

44 



But — I must speak of the trouble we had on 

the plain, 
Though perhaps 'tis not best, lest some one 

might claim 
I want to make mischief, yet that's not the fact, 
But to show to you all how Nobles will act, 
When governed by wrath or governed by gain ; 
But list to my story, 'twill make it all plain. 

We were jogging along on top of our camels. 

Discussing the merits of bipeds and mammals ; 

These Northwestern Sands, what Oasis was 
best. 

Which would longest hold out, giving Portland 
a rest. 

Some thought Tacoma and some said Seattle; 

Thus we journeyed along with such childish- 
like prattle. 

Till a Noble spoke up ; he'd invested, you know ; 
"Pshaw! Seattle's played out, Tacoma's the 

go ; 
Which remark was replied to — I dislike to 

tattle, 

46 



By one who'd invested his cash in Seattle : 
'Tshaw! Seattle played out? Your town is 

'the rump/ 
We can whip you all round/' and he hit him a 

thump. 

Then the row it progressed, and the weather 

grew warm, 
And sand filled their eyes as they fought 

through the storm; 
And lies scorching hot passed from one to the 

other, 
Singeing the hair on a young camel's mother. 
When Foster the Good cried, "Hush your 

noise; here's a skin 
Full of cool water, which to waste is a sin ; 

''Let the camels all drink, and Nobles shake 

hands. 
Let good counsel prevail on these burning 

sands. 
Do nothing rash, let not bad passions have 

sway, 

46 



For your bodies are mud, hold fast to your 

clay." 
Which advice all agreed was the best he could 

give; 
Then Noble pledged Noble more loving to live. 



So the trouble seemed ended, at least for just 

then. 
The sands growing cooler, suiting camels and 

men. 
But not long did it last, for just to our right, 
A huge mountain loomed up with two peaks in 

full sight. 
"What's that?" cried a greeny, who had no 

diploma. 
The answer came back, '* 'Tis old Mount Ta- 

coma." 



Then Seattle spoke up, and said with a sneer : 
"Tacoma? you cuss, that mountain's Rainier." 
Then the row was renewed and at it they went, 

47 



On each other's destruction they seemed to be 

bent; 
So we left them to fight, withdrawing all hands, 
And now they're both dead, bleaching out on 

those sands. 



Moral. 

I have now told the facts, and think, as you 

will, 
Such doings as those brings no grist to the mill, 
Your towns are both daisies, your bottles are 

Sound, 
And your waters are good, the best we have 

found. 
Then ''Live, and let Live," be your motto to 

wear. 
Let our Shrine be Mount Hood — yours, 

Tacoma — Rainier. 



48 



THE EVOLUTION OF ODD FELLOW- 
SHIP. 

LEGEND. 

"We command you to visit the sick, relieve 
the distressed, bury the dead, and educate the 
orphan." 

MOTTO — "FRIENDSHIP, LOVE AND 
TRUTH." 

Authentic history tells us that in the latter 
part of the eighteenth century there existed in 
England societies of mechanics and laborers, 
calling themselves "Ancient and Honorable 
Loyal Odd Fellows," whose meetings were for 
social and convivial purposes, and generally 
held in taverns, but it was a custom among 
these "Loyal Odd Fellows" for each member 
to contribute a penny a week towards a fund 
kept for the relief of the poor and sick among 
them, especially to defray the funeral expenses 

49 



of deceased members. It was from these ''An- 
cient and Honorable Loyal Odd Fellows'' that 
the ''Manchester Unity'' of Odd Fellow^s of 
England was evolved. 

The first lodge of the "Independent Order 
of Odd Fellows," Washington Lodge No. i, 
I. O. O. F., located in the City of Baltimore, 
Maryland, w^as organized and instituted on the 
twenty-sixth day of April, 1819, by five Eng- 
lish mechanics who brought their Odd Fellow- 
ship with them from England to this country. 
The names of the five men were Thos. Wildey, 
John Welch, John Duncan, John Cheatham, 
and Richard Rushworth. These men are all 
dead, but the mother lodge of the Independent 
Order of Odd Fellows which they instituted 
still lives, nobly doing its full share of the 
benevolent work of Odd Fellowship. The 
growth of the order since April, 18 19, has been 
truly phenomenal, and the full amount of good 
it has accomplished for suffering humanity will 
not be told this side of eternity. Official re- 

60 



ports for 1902 show that the Independent Or- 
der had, at that date, a membership of 1,300,- 
000, and the "Manchester Unity'' a member- 
ship of 900,000, making a grand total of 2,- 
000,000 Odd Fellows in the world. The 
amount paid out for relief by the two branches 
in 1902 was $4,100,000, and the total amount 
paid out for the purpose named, by the Inde- 
pendent Order of Odd Fellows alone, since its 
organization in 1819 to 1902, foots up to a 
grand total of $96,500,000. 

Odd Fellowship recognizes the "Father- 
hood of God and the Brotherhood of Man/' 
but while its teachings inculcate a veneration 
for religion and subordination to civil govern- 
ment, it is along moral and benevolent lines 
alone that it does its work, and while to-day it 
is not in the strict sense a temperance organiza- 
tion, yet by its constitution and by-laws it does 
prohibit the use of all intoxicants at the gath- 
erings of its members, and no one whose busi- 
ness is the sale of intoxicants can gain admis- 
sion into the order. 

51 



The ''Daughters of Rebekah" constitute an 
auxiliary branch of Odd Fellowship. It is con- 
stituted of the wives, widows, and daughters 
of Odd Fellows, many thousands of whom are 
working ''heart in hand'' with their brothers of 
the order, in the amelioration of human suffer- 
ing, and in the upbuilding of human character. 



9 9 



52 



THE BUNDLE OF STICKS. 

(EMBLEM OF UNION) 

'Twas only a bundle of sticks 

Of common and brittle like wood, 

But so well united and bound 
That to break it, nobody could, 

'Twas only a bundle of sticks 

All bound together and tied, 
And a single stick, brittle and weak, 

To be broken and then cast aside. 

'Twas only a bundle of sticks 

Which was used this lesson to teach. 

Sticks, though brittle — in bundles when bound 
Will each impart strength unto each. 

•Twas only a bundle of sticks. 

Conveying this subject for thought. 

Yes, only a bundle of sticks. 

But quickly the meaning was caught. 

63 



So a simple bundle of sticks, 

To thoughtful, either aged or youth, 
May lessons of wisdom impart, 

When the mind is open to truth. 

The figure's a bundle of sticks. 

Explained in words of short length, 

That in standing alone, man is weak. 
While in union there ever is strength. 

April, 1888. 



¥ ^ 



54 



FRIENDSHIP, LOVE, AND TRUTH. 

(THE FALSE AND THE TRUE) 

How false that thing called friendship, 

When in its name we find 
A craven heart to lure us 

With heartless hand to bind. 
But real indeed that friendship 

When, with the name, we find 
A heart in hand to greet us 

With pressure warm and kind. 



Then how weak and helpless love, 
When 'tis slavish, self-confined. 
Never free to act, bound down 
As jailors culprits bind. 
But how strong, unselfish love. 

Ever gentle, good, and kind; 
Not bound, but in action free, 

And from selfish dross refined. 

66 



And 'tis sad misuse of truth 

A brother's name to tarnish, 
When, with falsehood underneath, 

We use the truth as varnish. 
Never so should truth be used, 

But for justice and the right; 
Never lie to cover up; 

Better bring the wrong to light. 

Let us, then, in friendship's name, 

Manifest unselfish love; 
Using truth to right the wrong. 

Fitting us for lodge above. 
Thus shall we our motto prove. 

Helping age, protecting youth, 
Making melody on earth, 

Linking Friendship, Love, and Truth. 



9 9 



56 



ANNIVERSARY LINES. 



Another year has passed and gone, 

With all its smiles and tears. 
Since last we met to celebrate 

That day of hopes and fears. 

That day on which the five men met 
In "Friendship, Love, and Truth," 

To raise the Banner of the Links 
For aged and for youth. 

Caring naught for worldly sneer, 

Which only gave a zest. 
They built for those who needed help, 

And those who needed rest. 

Threescore years and ten have passed 

Since that eventful time. 
Which stirred the hearts of five good men, 

Whose friendship knew no clime. 

67 



They builded better than they knew 

The structure they began ; 
The timbers true and trusty, framed 

In love to God and man. 

The entrance to this novel house 

Is through a narrow gate, 
Where fraud and wrong must stay outside, 

As well as selfish hate. 

The field of labor is the earth, 
Where much remains untilled; 

O'er all the world is found the work 
For skillful and unskilled. 

Like making garden is the work 

With which we have to do; 
'Tis digging here, and weeding there, 

And sowing seed anew. 

To pot young plants for greenhouse care, 

Then grafting on awhile, 
And holding back too rapid growth, 

That young trees may not spoil. 

58 



Caring for the sickly plants, 

Sheltering from the sun; 
Feeding here and watering there, 

The work is never done. 

This human garden's badly kept, 

But in our sphere we try 
To ease some woes, dry widow's tears, 

And hush the orphan's cry. 

The sick to help, distress relieve, 

We try to do our share; 
The dead inter, the waifs protect, 

And for each other care. 

We also strive to elevate. 

By doing what we can 
To educate and cultivate 

The better part of man. 

Thus on this plane we all can meet 

To help our fellow-man; 
Avoiding creeds which discord breeds, 

In working out the plan. 

59 



In God alone we live and move, 
And thus our being have ; 

'Tis He alone the strength imparts, 
And He alone can save. 

His word we take to be our guide, 
And try His voice to heed, 

By doing that which all may do, 
Whatever be the creed. 

But of our works we do not boast, 
The works the Lord will see; 

In helping others to be good, 
The good will better be. 

Let us still the weeds uproot. 
And plough anew the soil; 

Plant lilies here, and roses there; 
'Twill pay us for the toil. 

And seeds of kindness ever plant 
Throughout this world of pain; 

'Twill make us better for the work, 
And bless as "latter rain.'' 

60 



And though, perchance, some seed may spoil, 

We'll scatter as we go, 
That flowers may bloom amidst the gloom, 

In hearts of human woe. 

Then when the seeding time is past. 

And harvest has begun. 
Our sheaves we'll gather with the rest, 

When He shall say, "Well done!" 

April 26, 1889, 

Geo. H. Chance, 

P. G. R. 



* ^ 



61 



SENTIMENT AND SENTIMENTALISM 

The following thoughts were suggested by 
the fact that so many people fail to discriminate 
between sentiment and sentimentalism ; for 
proof of which it is only necessary to quote 
the expressions so often heard, viz., ^'There is 
no sentiment in business"; "He has no senti- 
ment''; *'She is all sentiment," etc. It only 
needs a moment's reflection to satisfy the reader 
that in the use of the above mentioned expres- 
sions, sentimentalism and not sentiment is the 
thought in the mind of the speaker, as it is im- 
possible for man to exist as man without senti- 
ment and making the same manifest in all the 
relations of life; otherwise man would be an 
animal with animal instincts only to guide him. 
That there is a vast amount of what might be 
termed base metal in circulation, that goes 
under the name of sentiment, is also true, but 
when the proper test is applied the counterfeit 
is always made manifest. 

62 



There is an altruistic element in all genuine 
sentiment that can not be ignored which 
teaches us that none can live for self alone, 
that it is only by self-sacrifice, and in a sense 
losing one's life that life can be saved. With- 
out this element of altruism, so-called senti- 
ment is a cheat and a fraud, and should be 
known by some other name — 



Yes- 



Sentiment's a forceful thing; 

Mankind can't do without it; 
But add "alism" thereunto. 

The wise will ever flout it. 

The first is common sense applied 

To any earthly matter; 
The second to the first allied 

Gives only gush and chatter. 
Right use of first the better thou; 

The second will but fetter. 
Destroys the good found in the first. 

And makes thee none the better. 

63 



PROFESSIONAL 



THE RHYME OF THE DENTIST. 



Why D. D. S.? 

In answering the question which forms the 
caption of this short article, it may be stated 
that, prior to the year 1840, dentistry was Ht- 
erally a "go-as-you-please" calling, each dentist 
being "a law unto himself" ; but about the year 
1839, a few dental practitioners of the better 
class, disliking their professional surroundings, 
after sundry consultations upon the subject, 
tried to induce certain medical men to take con- 
trol of the dental branch of the healing art and 
teach the same in medical colleges, and thus 
give to dentistry its proper standing as a legiti- 
mate specialty in general medicine; but after 
several ineffectual attempts in that direction 
these fathers of modern American dentistry de- 
termined to organize a school where dental and 
oral surgery might be systematically and scien- 

67 



tifically taught. In accordance therewith, and 
through the efforts of these fathers, in the year 
1840, the first dental college in the world was 
organized and instituted, and Baltimore, Mary- 
land, was selected as the location of said col- 
lege. It was at this time that the then new de- 
gree of Doctor of Dental Surgery, of which 
D. D. S. are the initials, was established. This, 
then, was the first step in the onward march of 
progressive dentistry, now recognized as a le- 
gitimate profession, and a most potent factor in 
the relief of many human physical ailments, 
ailments oftentimes obscure to the family physi- 
cian, but not obscure to the intelligent, educated 
dentist, who has received his degree from a rep- 
utable dental college, authorizing him to prac- 
tice his profession, under laws made for the 
protection of the public, as a Doctor of Dental 
Surgery. 



* ^ 



68 



THE RHYME. 



Have you ever sat down in a dental chair, 
And not felt a twinge to the roots of your hair ? 
If not, you're unable, my friend, to explain ; 
But if it you have felt, to you it is plain 
That of all forms of pain, not many compare 
To that twitch of the nerves, at thought of the 
chair. 



But the chair's not to blame — the trouble's with 

you, 
In making your visits to see it so few. 
Since teeth must be treated, which truth you'll 

maintain 
Should you look at some jaws, just after a rain, 
Which all might prevent, while the weather is 

fair, 
By trip to the dentist — a seat in his chair. 

69 



With hand to his face, hear that husband ex- 
claim, 

*'Make a poultice, dear wife, and please don't 
complain 

If some brandy I've used in lulling the pain 

Of this wretched old tooth, while out in the 
rain." 

When a slight pain borne while the weather 
was fair, 

Now comfort would give, in his own easy 
chair. 



And that other young wife, whom "hubby" 

calls dear. 
Her eyes swollen and red, with ache in her ear ; 
'Twas the root of a tooth which started the pain 
While she was "out shopping" down town in 

the rain. 
Much better had she, while the weather was 

fair. 
Prevented the pain by a seat in the chair. 

70 



That charming young lady, just home from a 

call, 
Her face muffled up, in a large woolen shawl; 
She steps into the room like one in despair. 
Unbundles her head, takes a seat in the chair. 
Then cries, "Quick! take it out — oh, do stop 

the pain, 
I thought I'd go crazy while out in the rain." 



And that bright little boy, with long curly hair. 
Beloved by his parents, the joy of the pair; 
The mother speaks up ; says she, "Doctor, weVe 

come 
To get some relief for our dear little son ; 
He's been crying all night with terrible pain, 
Of cold in his jaw, that he caught in the rain." 



Then look at that granger, uncouth as a bear. 
Thinks "all doctors are rogues, their charges 

too dear," 
But when told he may go, he thinks of the pain 

71 



He will have in that tooth going home in the 

rain, 
Concludes to sit down, tho' with dogged like 

air, 
Gives a grunt, then a groan, and soon leaves 

the chair. 

Now, in comes a Frenchman, and thus does he 

say : 
"Bon jour. Monsieur le dentiste, I vish you 

good day. 
I have some pain in vhat you call, s'il vous 

plait. 
La dent sapientiae ; he hurt me alvay. 
Voulez-vous, s'il vous plait, ze pain to me spare, 
Some day zen I come, you him fill in your 

chair." 

Then a son of that Isle we sometimes call Green 
Looks in at the door with such woe-begone 

mien. 
In pity we say, ''What's the matter, old man?" 
''Dochtor, dear darlint, sthop this pain if ye's 

can; 
Me tooth aches so bad, I'm all out o' repair.'" 
We give him relief, and he blesses — the chair. 

72 



And here is **ein Deutcher man/' just hear him 

say, 
"Sind Sie ein Zahnarzt? ach! ich habe Zahn- 

weh, 
Vas fuer ein land ist das vhen sometimes es 

rains ? 
Mine chaw she all schwell ub und gib me soom 

bains." 
We take up our wand, and that visage most rare 
Soon changes its form, after leaving the chair. 

A ge'man of color comes in the back way, 
Has a large molar tooth that's troubled all day. 
Says: "Boss, look yah, sah; I don't want to 

complain. 
But dat toof your boy filled is giving me pain. 
If you'll just pull it out I tinks it more fair 
As dat 'ar boy learning on me in de chair." 

With no thought to offend, to slur, or to stain, 
So pardon I ask, should my lines seem too 

plain ; 
These portraits I've drawn without effort or 

strain ; 

73 



I assure you they are all true in the main. 
They show us the ills to which each one is heir ; 
Nearly all find relief when they come to our 
chair. 

The question's oft asked why our teeth will 

decay, 
And what can be done that the trouble will stay. 
'Tis easier to ask than answer, my friend ; 
Theories there are without number or end. 
But still 'tis a question for study and care, 
Nor can it be answered in full at the chair. 



You may go where you will, from tropic to 

pole, 
Man's body's unsound through the sin of his 

soul. 
Tho' this you may doubt — but the preacher 

says so. 
And while science may try the contrary to 

show, 
He the fact still asserts that, since the first pair, 
We all are unsound, from our feet to our hair. 

74 



Still, much may be done to arrest and to stay 
The causes at work in those teeth that decay ; 
That whilst a new body we can not invent, 
The wear of the old we can somewhat prevent ; 
And when you do your part, the dentist his 

share, 
Teeth, otherwise lost, will be saved in the chair. 

In closing this rhyme, permit me to say: 
No calling's more helpful and fruitful to-day 
Than of the true dentist, whose mission in life 
Is combatting disease, disease that is rife 
In mouths of the many, the dark and the fair, 
As shown by results in the work at his chair. 



^ 9 



76 



A DENTAL GREETING. 



(Read at opening of Pacific Coast Dental Congress, held at 
San Francisco, July 13, 1897.) 



From ages past, when man was not, 
Old Earth through space hath rolled; 

Her path the same as when God said : 
"Let light this world enfold." 

Old "Time" was born on earth's first morn. 

To travel his decree, 
And march he will — all flesh outlast — 

Till Time no more shall be. 

Old Father Time knows no decline. 
Though man still turns to dust; 

Though nations rise and kingdoms fall. 
Continue on he must. 

76 



Not so with man — this hfe is short, 

The moments speed away ; 
First morn, high noon, then setting sun — 

How short man's earthly stay! 

Though this life's short, 'tis long enough 

For each to gain the prize; 
Man's faith with works begets him love. 

And life beyond the skies. 

Let faith and w^ork their power prove 

While here on earth we stay, 
Join heart and hand for mutual help. 

Love showing us the way. 

Some friends we miss who are not here, 
For whom "Time's glass has run." 

We, too, must die; let's do our best 
While shines the welcome sun. 

Then welcome all within the call. 

To each a hearty greeting ! 
The good Lord's blessing let us ask 

On this, our dental meeting. 

77 



A social time we count no crime, 
If used with due discretion; 

Work through the day, and then to play- 
When work is not in session. 

And, when this congress stands adjourned, 

May those from near and far 
Reach each his home in blissful mood, 

Without a pain or jar. 

But, when adjourned, be not in haste 
To reach your Eastern homes. 

Till you have seen the Cascade range, 
Its snow-capped peaks and domes, 

From Oregon to Washington, 

Where mighty rivers flow. 
Where cherries ripe your lips invite, 

Where big red apples grow ; 

Where mossy ferns and shady trees 

Will greet you as you go. 
And smiling fields of waving grain 

Will set your hearts aglow. 

78 



Our fishing streams surpass your dreams — 

Directly on your route, — 
Where Hve and thrive the finny tribe, 

Streams full of speckled trout. 

Our cities, too, we'd have you view, 

And see our boys and girls. 
Our public schools where order rules, 

And we turn out our pearls. 

Then leave us not till all have seen 

Perfection of creation — 
Pacific States, of all the best 

In all this Yankee nation. 

The Stars and Stripes floats o'er us all, 

A glorious constellation; 
Though many states, we all are one — 

A Union and a Nation. 



^ ^ 



79 



ANNIVERSARIES 
ETC. 



TO MISS ON HER FOURTEENTH 

BIRTHDAY. 

May your life find its pleasure in labors of love, 
For this is our mission from Father above, 
That you may do something to lighten the load 
Of those that are weary, who travel life's road. 

A warm heart and kind words may save a poor 

soul, 
Discouraged and lost, blindly seeking its goal; 
Then be thoughtful and kind, be cheery as May, 
And a halo of love shall light up your way. 



* 9 



83 



TO AN OLD-TIME FRIEND. 

Time has flown since we were young, Tom ; 

It seems not long ago 
When we were Hke the other boys, 

So full of push and go. 

But now we're getting old, Tom, 

The frost is on our brow; 
We do not run and jump as then, 

But sit much longer now. 

Our vision, too, is growing dim, 

We spectacles must wear. 
And silken cap upon our head. 

Where once we wore our hair. 



We both have been quite busy men. 
We've had our ups and downs, 

We've tried the world and measured it 
With all its smiles and frowns. 

84 



To do our duty, both have tried 

As each has seen the Hght, 
Though dark sometimes has seemed the way, 

We've tried to do the right. 

In outer Hfe, in inner self, 

The first the world to show, 
The inner self the crowd knows not, 

That God alone can know. 

Then still, friend Tom, will you and I, 

While yet 'tis called "to-day,'' 
Strive for the best till night shall come, 

To lay aside the clay. 



9 ^ 



86 



REST. 

Three score years seem but a day 
From spring-like time to sere and gray 
Of man's short Hfe; but years roll on 
And ever will; while shines the sun 
The years roll on. 

Despite of child, or youth or man, 
Who toil in hope through life's brief span, 
'Tis His decree, till task be done. 
Earth's labors close, no rest is won. 
Though years roll on. 

In spirit realms, not earthly span, 
Is found true rest for mortal man. 
'Tis His decree, till task be done. 
Earth's labors cease, no rest is won, 
While years roll on. 

December, 1898. 



86 



SIXTY-ONE TO-DAY. 



Passed milestone sixty-one to-day — 
Miles sixty-one on life's highway; 
The distance now is not so long 
As once it seemed, when I was young. 

Yes, sixty-one years old to-day, 

But hope and love still with me stay. 

I first met love at mother's knee. 

And since that time love's walked with me. 

And when I've wandered from the road, 
'Twas gentle love that took my load 
And brought me back, shamefaced, to Him, 
To ask forgiveness for my sin. 

God's wayward child I may have been. 
But love has drawn my soul to Him, 
Drawn it to Him who reigns above 
In cloudless light, in boundless love. 

87 



I do not know, I ask not why 
Man suffers here and then must die; 
I can but think this hfe's a school 
To learn to live by Golden Rule. 

My finite mind may not yet grasp 
The reason why ; so Fll not ask 
That He shall tell me why 'tis so ; 
His will alone I wish to know. 

It can not be that God made man 
To be His sport, that He would plan 
To blot man out, when house of clay 
In which he dwells, goes to decay. 

This life so short must be a school 
To learn to live ; he's but a fool 
Who thinks this all, this life so short, 
And then to die and be as naught. 

No, no, not so was man thus born, 
To live this life and then be shorn 
Of all his powders, which God has given 
For use on earth, but not in heaven. 

88 



So I'll go on till task be done, 
And He shall say, "Now, hither come 
And dwell in light, where there's no gloom 
To mar the life beyond the tomb/' 



* ^ 



89 



i 



"LET NOT YOUR HEART BE 
TROUBLED." 

(Written for a dying friend) 

The lights and shadows of this world 

Forever alternate, 
More bright the light, more dense the shade. 

Which shadows small and great. 

And thus it is through youth to age, 

From cradle to the grave, 
The lights and shadows come and go 

To timid and to brave. 

Without the shade the light would be 

All blinding to our eyes; 
We need the shade to see the light 

That draws us to the skies. 

Then fret ye not when shadows come, 

But 'bide the shade awhile; 
The sun will shine to pierce the gloom, 

And tears give place to smile. 

90 



And as we near the soul's home-shore, 
World shadows pass away, 

For there the light is shadowless, 
The light of perfect day. 



9 9 



THE LAW OF LIFE. 

Cause and efifect in sequence move, 

Avoid it no one can; 
Effects will follow each its cause, 

From atom up to man. 

Life's law in man is composite, 

Not made for self alone; 
But made to blend with other lives, 

If it would save its own. 

We lock the stable when the horse 

Is stolen by the thief ; 
So we sometimes forget the cause 

'Till we are brought to grief. 

Not how we breathe, but what we do, 

To see that others live; 
Not what we buy, nor what we sell, 

But what we freely give. 

92 






Thus only can the man-Hfe live, 
The soul must have fair play, 

Without which there is nothing left 
But animated clay. 



^ 9 



93 



THE PREACHER. 

Some one has said that religion is "morals 
with emotion." However that may be, it is 
certain that civilized society could not long 
exist as such without some kind of moral bal- 
ance wheel to keep man's passions and vices 
within bounds, since human law has not and 
can not do it. So it would seem necessary that 
some force or factor shall be available that will 
work within man to do that which human law 
working from the outside can not do. To 
whom, then, shall we look whose mission shall 
be to give especial attention to this kind of 
work and to act as a stimulant to keep this 
balance wheel in motion, if not to the preacher? 
Imagine a community without either church or 
preacher, but abounding in whisky shops, 
gambling houses, brothels and opium dens! 
What about "life, liberty and the pursuit of 
happiness" in such a community? What of 

94 



public sentiment in aiding in the enforcement 
of the civil law? Think about it, reader, 

And— 



Don't say ugly things of the preacher, 
For he bringeth "good tidings" to all; 

Don't bother about evolution, 

Or about your belief in "man's fall/' 

Don't worry about the "Old Harry," 
There are "Satans" enough in us all — 

The right and the wrong yoked together, 
Life's sweets mingled with "wormwood and 
gall." 

Go listen awhile to the preacher 

And consider well what he may say; 

It may not be all to your liking. 

But he'll tell you some truths while you stay. 

96 



He may say that we are all sinners, 
And his'sermons may seem to be flat; 

He may tell us how to be better, 

That we wrong our own souls, and all that. 

These things he will say as a preacher, 
As a man of like passions with you ; 

His mistakes are frequent and many. 
But the most of his sayings are true. 

Then do not condemn the poor preacher, 
As he comes the "old story" to tell; 

We may differ as to the future, 

But without him this world would be — well, 

His mission in life is man's uplift. 
In evolving the "God-Hke" in man; 

So have a good word for the preacher, 

And his hand warmly grasp when you can. 



96 



'^GLORY TO GOD IN THE HIGHEST." 



Once more "The Chimes" have left their notes 
Of "Peace, good will to men/' 

Not as they did in olden time, 
Though God is now as then. 

Our creeds once took the place of love, 

And gave to love the lie 
In "Peace on earth, good wnll to men," 

As perhaps did you and I. 

But creeds are weaker than they were, 

Love is growing stronger 
In all our hearts; let us rejoice 

And rest on creed no longer. 

But like the Master set we forth 

With love for all mankind. 
Our conscience free to love as He, 

And we no longer blind — 

97 



In judging others by ourselves, 

Whose creeds to us seem wrong ; 

Not creed, but LOVE and kindly deeds 
Will harmonize the song 

Of "Peace on earth, good will to men,'' 

As by the angels sung 
In joyful strains, o'er Beth'lem's plains, 

Where heavenly harps were strung. 

Dec. 26, 1898. 



9 ¥ 



98 



INTERNATIONAL 



1 



A NEW ERA. 



A new era has dawned on the world of to-day ; 
The long night of oppression is passing away; 
The sunlight of freedom is shedding its beams 
O'er the fair Isle of Cuba and far Philippines; 
A nation renowned, though as yet but a youth, 
Like its mother of old, is spreading God's truth. 

From out of the old this young nation has 

sprung; 
'Tis a sturdy young giant who speaks the same 

tongue, 
Who reads the same books, and studies the lore 
Of the goodly old dame that taught him of 

ycre. 
Through a fuss with her bairns for spilling 

some tea, 
The new nation was born, the young giant 

to be. 

101 



The weak still deTenamg, 'tis doing its part 
In man's liberation from tyranny's smart, 
In a cause it thinks just it will stand for the 

right, 
Peace measures preferring, but ready to fight. 
In peace, law-abiding, yet valiant in war, 
Ever gallant and brave as young Lochinvar. 

Let Nelson and Dewey the outer world teach 
That the blood is the same, and valorous each ; 
That the Stars and the Stripes and the Cross of 

St. George 
Will forever entwine in humanity's cause. 
"Yankee Doodle" and "Dixie" and "God Save 

the King," 
No longer discordant, are the songs we all sing. 



Let these love songs be sung all over the earth, 
In our own mother tongue, in the tongue of our 

birth, 
Till all catch the strains, their meaning made 

plain 

lOS 



TJ 



That these songs are but Hnks in fair Liberty's 

chain ; 
Let the singers join hands and our watchword 

e'er be 
For God and the right, till mankind are all free. 



* ^ 



J 03 



AN INTERNATIONAL ANTHEM. 

The following anthem was written at the suggestion of 
Mr. Wm. Mackenzie, of Panmure Street, Dundee, Scotland, 
to whom the anthem is most affectionately dedicated. 



ENGLAND AND AMERICA. 

To Thee, Almighty King, 
Two nations tribute bring, 

Of love and praise; 
In thankfulness we come, 
With hearts that beat as one ; 
A song on every tongue, 

Our voices raise. 



Bless Thou our nations, Lord; 
Let each be in accord. 

Thy will to trace ; 
In origin the same, 
Fraternity our aim. 
Put hate and wrong to shame. 

By Thy good grace. 

104 



Bring old feuds to an end, 
Let law and freedom blend, 

For human weal ; 
From fear and doubt release, 
Aid each to strive for peace; 
That war 'mongst nations cease, 

Increase our zeal. 

To Thee, thou King of Kings, 
From whom all Nature springs. 

To Thee we pray ; 
To Thee, the Holy One, 
With contrite hearts we come, 
Two Nations pray as one, 

Hear us this day. 

Lord, guide us on our way, 
Lest we through error stray. 

Thou God above ; 
Grant pardon for the past. 
Guide Thou unto the last. 
And bind our Nations fast, 
With cords of love. 
Portland, Or., Nov. 9, 1903. 

106 



*APR 141104 



-SSS^hnologles 



